CLIII. I might reply to this scruple, by only saying, that, in whatever matter that may present itself to our reflection, knowing the truth, and setting aside error, is an utility which is apparent, and of itself sufficient to justify our enquiry. The right understanding of things, is of itself estimable, without regard to any other end or object in the creation. Truths have their intrinsic value: and the stock, or riches of the understanding, does not consist of any other money. Some pieces are more valuable than others, but none are useless. Nor can the truth we have proved, of itself, induce in the women vanity or presumption. If they, in the perfections of the soul, are truly equal to us, there can be no harm in their knowing, or being sensible of it. St. Thomas, speaking of vain-glory, says, this sin is not incurred by a man’s knowing, or being convinced of the perfection he possesses, and which is contained in him: _Quod autem aliquis bonum suum cognoscat, & approbet, non est peccatum (2 Quæst. 132. Art. 1.)_ and in another place, speaking of presumption, he says, this vice is always founded in some error or mistake of the understanding: _Præsumptio autem est motus appetitivus, quia importat quondam spem inordinatam, habet autem se conformiter intellectui falso (Quæst. 22. Art. 2.)_ The women then, by knowing what they are, if they don’t estimate their qualifications above their real value, can never become vain-glorious, or presumptuous; but by attending to the thing, it will be found, the deception this chapter is calculated to remove, will rather have a different effect; and instead of adding presumption to the women, will take it away from the men. CLIV. Though I go further, and maintain, the maxim we have established, is not only incapable of occasioning any moral evil, but that it may be productive of much good. Consider, how many men the imagined superiority of talents, has emboldened to attempt criminal conquests over the other sex. In every encounter, the confidence, or diffidence of a person’s own strength or power, goes a great way towards determining the event of the conflict. The man, presuming on the advantage of his superior understanding, proposes boldly; the woman, judging herself inferior, listens with respect. Who can deny, that such circumstances promote a great tendency and disposition, to his becoming a conqueror, and her falling a victim?